Resource

(OLY /RDERS /F 3ANNYASA

TBOOZBBTB%BNBƒ
 Page 264 When you seek a IWTW
Resource: Seek one who is holy and pure
Holy Orders And then give him your allÑ
Of Sanny‰sa Your body, life and wealth.
Then in constancy learn clearly,
Not a moment distracting.
Surely shall you thus reach êivaÕs State.
Placing His Feet on my head,
The Master blesses me. He is holy )WTW.
He my Self-Realization works.
He takes the LuXCto the state beyond VCVVXCU
He sunders my bonds. All these he performsÑ
He that is Truth itself.
6KTWOCPVKTCO¨8GTUGCPF

Having entered the path of the senses,

I was wandering in despair. But he set me
On the proper way, by saying, ÒYou are I.Ó
That I, his slave, might not be caught and ruined
In the bondage of father, mother, children,
Wife and kin, he cleared my mind and placed me
In the midst of worthy devoteesÑthat great lord,
My father, I saw at glorious Nallur.
0CVEJKPVCPCK

One who is established in the contemplation of nondual unity

will abide in the Self of everyone and realize the immanent,
all-pervading One. There is no doubt of this.
5CTXCLwjPQVVCTCbICOC#VOC54/

The luminous Being of the perfect I-consciousness,

inherent in the multitude of worlds, whose essence consists
in the knowledge of the highest nondualism, is the secret of mantra.
ÀKXC5VTCU;5

I sought Him in terms of I and you. But He who knows not I from you
taught me the truth that I indeed is you. And now I talk not of I and you.
6KTWOCPVKTCO6/
 (OLY /RDERS OF 3ANNYÊSA
TBOOZBBTB%BNBƒ
EXCERPTS FROM
A êAIVA SWMöÕS DöKSH AND
LIFETIME VOWS OF RENUNCIATION

4 HE FIRST PART OF YOUR LIFE WAS LIVED FOR YOURSELF; THE

second part will be lived in the service of others, for the beneÞt
of your religion. You have been tried and tested through years
of training and challenges and proved yourself worthy to wear the MCXK
the orange robes, and to fulÞll the illustrious êaivaUCPP[jUKPFJCTOC.
¦The UCPP[jUKPharkens close to êiva and releases the past to an outer
death. Remembering the past and living in memories brings it into the
present. Even the distant past, once remembered and passed through
in the mind, becomes the nearest past to the present. 5CPP[jUKPUnever
recall the past. They never indulge in recollections of the forgotten person
they have released. The present and the futureÑthere is no security for
the UCPP[jUKPin either. The future beckons; the present impels. Like writ-
ing upon the waters, the experiences of the UCPP[jUKPleave no mark, no
UC’UMjTCto generate new MCTOCUfor an unsought-for future. He walks
into the future, on into the varied X‰KVVKU of the mind, letting go of the
past, letting what is be and being himself in its midst, moving on into
an ever more dynamic service, an ever more profound knowing. Be thou
bold, UCPP[jUKPyoung. Be thou bold, UCPP[jUKPold. Let the past melt and
merge its images into the sacred river within. Let the present be like the
images written upon the waterÕs calm surface. The future holds no glam-
our. The past holds no attachment, no return to unÞnished experience.
Even upon the dawn of the day walk into your destiny with the courage
born of knowing that the ancient êaivite scriptures proclaim your UCPP[
jUKP¬Ulife great above all other greatness. Let your life as a UCPP[jUKPbe a
joyful one, strict but not restrictive, for this is not the path of martyrdom
or mortiÞcation. It is the fulÞllment of all prior experiential patterns, the
most natural pathÑthe Straight Path to God, the San M‰rga¨for those
content and ripened souls. Leave all regret behind, all guilt and guile,
others will preserve all that you proudly renounce. Let even the hardships
ahead be faced cheerfully. ¦Never fail to take refuge in your God, your
 Page 266 IWTWand your Great Oath. This is the highest path you have chosen. It is
Resource: the culmination of numberless lives, and perhaps the last in the ocean of
Holy Orders UC’UjTC. Be the noble soul you came to this earth to be, and lift humanity
Of Sanny‰sa by your example. Know it with a certainty beyond question that this is
lifeÕs most grand and glorious path, and the singular path for those seek-
ing God Realization, that mystic treasure reserved for the renunciate.
Know, too, that renunciation is not merely an attitude, a mental posture
which can be equally assumed by the householder and the renunciate.
Our scriptures proclaim that a false concept. True renunciation must be
complete renunciation; it must be unconditional. There is no room on the
upper reaches of San M‰rga for mental manipulations, for play-pretend
renunciation or half-measure UjFJCPC. Let your renunciation be com-
plete. Resolve that it will be a perfect giving-up, a thorough letting-go. Let
go of the rope. Be the unencumbered soul that you are. Be the free spirit,
unfettered and fearless, soaring above the clamor of dissension and dif-
ference, yet wholeheartedly and boldly supporting our êaivite principles
against those who would inÞltrate, dilute and destroy. All that you need
will be provided. If there is any residue of attachment, sever it without
mercy. Cast it off altogether. Let this be no partial renunciation, subject
to future wants, to future patterns of worldliness. Give all to God êiva,
and never take it back. ¦To make this supreme renunciation requires the
utmost maturity coupled with a dauntless courage. It requires, too, that
the wheel of UC’UjTC have been lived through, that life hold no further
fascination or charm. Through experience the soul learns of the nature
of joy and sorrow, learns well to handle the magnetic forces of the world.
Only when that learning is complete is true UCPP[jUCpossible. Otherwise,
the soul, still immature, will be drawn back into the swirl of experience,
no matter what vows have been uttered. True renunciation comes when
the world withdraws from the devotee. 5CPP[jUCis for the accomplished
ones, the great souls, the evolved souls. 5CPP[jUCis not to be misinter-
preted as a means of getting somethingÑgetting enlightenment, getting
RW•[C or merit. 5CPP[jUCcomes when all getting is Þnished. It is not to
IGVsomething but because you CTG something, because you are ready to
give your life and your knowledge and your service to êaivism, that you
enter the life of the UCPP[jUKP. The MCXK or saffron robes are the royal
insignia of the UCPP[jUKP. Those in MCXK the world over are your breth-
ren, and you should feel one with each of these hundreds of thousands of
soldiers within. ¦The ideals of renunciation as practiced in the San‰tana
Dharma are outlined fully in these *QN[1TFGTUQH5CPP[jUC. Live up to
them as best you can. You need not be a saint or LuXCPOWMVCto enter into
the ancient world order of UCPP[jUC. Renunciation in its inmost sense is
a gradual process. It does not happen instantly when a vow is spoken.
Do not mistake UCPP[jUCFuMUJj as the end of effort, but look upon it as
a new spiritual birth, the beginning of renewed striving and even more
difÞcult challenges. There will remain MCTOCUto be lived through as the
soul continues to resolve the subtle attachments or XjUCPjU of this and
past lives. It is enough that you have reached a knowing of the necessity
of V[jIC. It is enough that you renounce in the right spirit and pledge
yourself to meet each challenge as beÞts this tradition, bringing honor to
yourself and your religion.¦Finally, you are charged with preserving and
defending the teachings of the êiva Yogasw‰m” GuruParampar‰ and the
êaiva Dharma as brought forth in A Catechism and Creed for êaivite Hin-
duism and 6JG*QN[$KDNGQHVJGÀCKXKVG*KPFW4GNKIKQPYou are cautioned
against being inßuenced by alien faiths or beliefs. You are the vault, the
repository wherein are kept the priceless treasures of êaivism, secure and
available for future generations. All who accept these *QN[1TFGTU accept
a selßess life in which all monastics work their minds together, thus keep-
ing the UCÌICO strong and effective. You must not veer from the San M‰r-
ga, nor follow an individual path, nor remain remote or aloof from your
brother monastics. It is a serious life which you now enter, one which
only a UCPP[jUKPcan fully undertake. Remember and teach that God is,
and is in all things. Spread the light of the One Great God, êivaÑCreator,
Preserver and Destroyer, immanent and transcendent, the Compassionate
One, the Gracious One, the One without a second, the Lord of Lords, the
Beginning and End of all that is. #PDGÀKXCOC[CO5CV[COG2CTCˆKXCO

Satguru Sivaya Subramuniyaswami

Guru Mah‰sannidh‰nam, Kauai Aadheenam, Hawaii, USA
 Page 268 THE FOLLOWING IS A RELIGIOUS COVENANT BETWEEN A SANNYSINÑONE WHO
Resource: HAS RENOUNCED THE WORLD IN SERVICE TO GOD êIVAÑAND THE DIVINE BEINGS
Holy Orders OF ALL THREE WORLDS. IN THE FULFILLMENT OF THESE HOLY ORDERS OF SANNY-
Of Sanny‰sa SA, THE SANNYSIN, OF HIS OWN VOLITION, IRREVOCABLY AND ETERNALLY BINDS
HIMSELF TO HIS RELIGIONÑTHE êAIVA SAMAYAMÑTO THE TIMELESS TRADITIONS
OF THE SANTANA DHARMA, TO HIS FELLOW HINDUS, TO HIS BROTHER RENUN-
CIATES AND MOST ESPECIALLY TO THE êIVA YOGASWMö GURU PARAMPAR.

3
ANNYSA MAY BE SIMPLY DE-
fined as êaivite Hindu monas-
ticism, and a UCPP[jUKPis one
who has renounced the world
in search of God Realization and has
been formally initiated by a IWTWwho
is himself a UCPP[jUKP. In Sansk¨it the
word ©UCPP[jUCªliterally means Òto
throw downÓ or Òto abandon.Ó Thus, UCP
P[jUCis the giving up or abandonment
of the world, and the UCPP[jUKPis one
who has so renounced. True UCPP[jUCis
not a denial of life but lifeÕs highest ful-
Þllment. It is unmitigated selßessness.
It is the relinquishment of the transient
and illusory in favor of a permanent
Reality, the eschewing of a worldly life
that one may, by gradual stages of pur-
ification, draw inward toward God as
Para§iva, Truth Absolute. It is a break
with the mundane and a binding unto
the Divine. It is the repudiation of the
FJCTOC, including the obligations and
duties, of the householder and the ac-
ceptance of the even more demanding
FJCTOC of the renunciate. The seasoned
UCPP[jUKPis truly the liberated man,
the spiritual exemplar, the disciplined
[QIuand ultimately the knower of Truth,
freed to commune with the Divine and
bound to uplift humanity through the
sharing of his wisdom, his peace, his
devotion and his illumination, howev-
er great or small. The UCPP[jUKPis the
guardian of his religion, immersed in it,
constantly freed from worldliness, freed
from distraction, able to offer his work
and his worship in unbroken continu-
ity and one-pointed effectiveness. He
undertakes certain disciplines includ-
ing the puriÞcation of body, mind and
emotions. He restrains and controls the
mind through his UjFJCPC, VCRCUand
meditative regimen. He unfolds from
within himself a profound love of God
and the Gods. His practice of WRjUCPj
or worship is predominantly internal,
seeking God êiva within. ¦In the êai-
va tradition there have always existed
among men a few, rare in numbers but
mighty in their dedication to Lord êiva,
for whom the world held no attraction
and MCTOCUwere on the wane. Such
men are by nature inclined toward
knowledge of God and disinclined to-
ward desires of family, wealth and
property, also spoken of by our spiritual
forefathers as women, gold and land.
Some among them are UjFJWU, anchor-
ites living in the seclusion of distant
caves and remote forests or wandering
as homeless mendicants, itinerant pil-
grims to the holy sanctuaries of êaivism.
Others dwell as cenobites assembled
with their brothers, often in the jˆTCOC
CCFJGGPCOor OCJCof their UCVIWTW
but always under the IWTW¬U aegis, serv-
ing together in fulÞllment of a common
mission. These devotees, when initiated
into the order of UCPP[jUC, don the saf-
fron robes and thereby bind themselves
to a universal body of Hindu renunci-
ates whose existence has never ceased,
an assembly of men inwardly linked in
êivasambandham, their mutual dedica-
tion to êiva, though not necessarily out-
wardly associated. It is this venerable
convocation which the UCPP[jUKPjoins
and to which he is bound for life in
brotherhood and in service. ¦Tradition-
ally, there are several levels of initiation
for the êaivite monastic. Requirements
and qualiÞcations vary according to the
circumstances, the preceptor and the
disciple. These initiations may be given
early in the monasticÕs life or may await
the completion of years or even decades
of UjFJCPC and puriÞcation before they
are bestowed. It is not a matter of tem-
poral experience or timing. The Þrst for-
mal initiation for the aspirant is known
as DTCJOCEJCT[CFuMUJjand enters the
devotee into a chaste life of study, wor-
ship and service. The next initiation is
that of UCPP[jUCFuMUJj. This FuMUJj is a
formal Hindu rite, or less often an infor-
DTCJ
mal blessing, entering the devotee into
I‰KJCUVJC
renunciate monasticism, binding him
Xj•CRTCUVJCthe de-
for life to certain vows which include
chastity, poverty and obedience, and
directing him on the path to God Real-
ization. It must be realized that the cer-
emonies described in the Rites of Initia-
tion section herein form the customary
rites of passage into UCPP[jUCbut that
it is not merely the observance of these
ordinances which makes one a UCPP[j
UKP. Indeed, if not a single formality was
followed, not a single vow solemnized,
a true UCVIWTWmay confer UCPP[jUCon
a true disciple in a most informal man-
ner. There are other forms of FuMUJj, not
relating to monasticism, by which a
spiritual teacher bestows blessings and
awakening upon the devotee through the
simple agency of a touch, word, look or
thought. One such initiation is known as
OCPVTCFuMUJj, which in the êaiva tradi-
tion is the teaching of the Pa–ch‰kshara
Mantra, ÒNamaú êiv‰ya.Ó ¦According to
the venerable laws of Manu, one enters
into UCPP[jUCafter training with the
IWTWbut only if the candidate received
DTCJOCEJCT[CFuMUJj and commenced
such training prior to his twenty-fifth
birthday. Otherwise, all are expected
to enter the life of the householder, em-
bracing the life of renunciation, if they
elect, after having concluded family and
societal obligations around age seventy-
two. Thus, there are two distinct types
of UCPP[jUC. The Þrst is initiation of un-
married youth into the ancient world
Order of UCPP[jUC. A second UCPP[jUC,
described in the 8GFCUthough not com-
monly observed in contemporary Hindu
society, may be deÞned as the last of the
four jˆTCOCUor stages of life. After ob-
serving the stages of the student
OCEJCT[Cthe householder
and elder advisor
vout man seeks initiation by a UCVIWTW
under whose grace he enters into lifeÕs
final stage, withdrawing unto himself
and ideally living the life of a forest her-
mit while dedicating himself to Godly
pursuits. Both forms of UCPP[jUCare de-
lineated in these *QN[1TFGTUand both
require initiation from one who himself
has the blessings of a legitimate precep-
torial line to wear the renunciateÕs MCXK
robes. Strictest tradition requires that
lifetime renunciates be single men and
that they enter their Order before age
twenty-Þve. However, there are certain
Orders which accept men into UCPP[jUC
 Page 270 after age twenty-Þve provided they have
Resource: been in college and not in the world
Holy Orders after that time. Others will accept wid-
Of Sanny‰sa owers; and a few initiate women. Such
rules and qualiÞcations apply primar-
ily to cenobites, that is to those who will
live and serve together in an jˆTCOC or
monastery. The rules pertaining to home-
less anchorites are, for obvious reasons,
more lenient. ¦The ancient ˆjUVTCUrec-
ognize four justifiable motivations or
reasons for entering into UCPP[jUC: XKF
XCVXKXKFKUJjOjTMCCand jVWTCBrief-
ly, XKFXCVUCPP[jUCis the spontaneous
withdrawal from the world in search
for God Realization which results from
MCTOCand tendencies developed in
a previous life. 8KXKFKUJjUCPP[jUCis
embracing of monastic life in order to
satisfy a yearning, developed through
scriptural study and practice, for knowl-
edge of the Absolute. /jTMCCUCPP[jUC
is taking refuge in monasticism as a re-
sult of great sorrow, disappointment or
misfortune in worldly pursuits. bVWTC
UCPP[jUCis entering into UCPP[jUCupon
oneÕs deathbed, realizing that there is
no longer hope in life.
A BRIEF HISTORY OF êAIVITE
AND VAISHIAVITE MONASTICISM.
2
enunciation and asceticism
have been an integral com-
ponent of êaivite culture
and religion from the earli-
est days, the most highly honored facet
of the Hindu Dharma. Until around the
ninth century, renunciation as a way
of life was a uniquely êaivite phenom-
enon, and even today the word UCP
P[jUKP denotes particularly a êaivite
ascetic, though etymologically it may
be applied to all Hindu monks. Histori-
cally, UCPP[jUChas not been a part of
Vaishºavism until fairly recently. There
are certain distinctions to be observed
between êaivite and Vaishºavite UCP
P[jUKPU. Firstly, êaiva UCPP[jUKPUgen-
erally share a common philosophical
ground, often described as monistic Ve-
d‰nta or êžddha êaiva Siddh‰nta, while
their Vaishºavite counterparts embrace
at least four distinct philosophies. Sec-
ondly, êaiva UCPP[jUKPUthroughout the
Hindu world worship the same Deity,
and wear the VKNCMCor sect mark on
their foreheads, consisting of holy ash in
three horizontal lines called VTKRW•“TC,
with little variation. Vaishºavite UCP
P[jUKPs, on the other hand, never make
their VKNCMCwith holy ash, but use vari-
ous forms, often consisting of sandal
paste in three vertical lines, called
WTFJXCRW•“TC. Worshiping VishºuÕs di-
vine incarnations, Vaishºavite renunci-
ates are often termed XCKTCIKUand may
further distinguish themselves from the
êaiva UCPP[jUKPUby using a rosary of
VWNUCinstead of the êaiviteÕs TWFTjMUJC
and by wearing white robes instead of
the traditional saffron or ochre robes.
This has brought about the terms .CN
2CFTKU or Òred-devoteesÓ to describe the
êaivites and 5KVC2CFTKUor Òwhite-devo-
teesÓ to describe the Vaishºavites. Fin-
ally, while UCPP[jUKPUplace great em-
phasis on asceticism and the disciplines
of meditation or TjLC[QICXCKTCIKUfor
the most part follow the path of devo-
tion or DJCMVK[QIC Despite these his-
torical differences, modern Hinduism
accepts all devout Hindus into UCPP[
jUC, and devotees of any of the sects of
the San‰tana DharmaÑwhether êaiva,
Vaishºava or êakta¨mayenter into UCP
P[jUC. ¦The ideal of the life-long celi-
bate monastic, living within the social
order and yet freed from worldly obli-
gation that he might Þnd and shed his
spiritual light, started for êaivites be-
fore the Mohe–jodaro and Harappa civi-
lizations of Þve thousand years ago and
traces its development in the references
in the ºKI8GFC around 1,000 B.C., to the
OWPKUand the [CVKUmen who wore long
hair and the yellow robes, such men as
Sanatkum‰ra, Dattatreya and others, all
PCKUVJKMCDTCJOCEJjTKU Later in the 8G
FCUthe UCPP[jUCjˆTCOC or last stage
of the four-fold division of life, became
formalized, and many references made
to those who after age seventy-two re-
linquished all in search of the Absolute.
Renunciation of the world found a high
expression in the monastic principles of
Jainism and Buddhism, both religions
founded by illustrious sons of India.
Siddh‰rtha Gautama, the Buddha, was
born and died a Hindu in the seventh
century BC. He himself cherished, lived
and promulgated the êaivite ascetic
ideal within the compass of Hinduism,
and his followers made a separate reli-
gion of his teachings after his death. It
is only in Hinduism, and more particu-
larly in êaivism and the Hindu-inspired
religions of Jainism and Buddhism, that
asceticism is a vibrant and valued mode
of life, a part of the natural FJCTOC
Though the homeless UjFJWand the
wandering mendicant existed before, it
was Gautama Buddha who around six
hundred years BC, organized what had
been an individual UjFJCPCinto a mon-
astic order, which he termed the UCÌIC
Around the 8th or 9th century, di êa÷-
kar‰ch‰rya, the great exemplar of the
ideals of UCPP[jUCwho revitalized and
restored the ancient ways during his
short life of thirty-two years, organized
the Hindu monastics of his day. In his
travels throughout India, he assessed
the existing traditions and Þnally vali-
dated ten orders of ascetics, at the same
time establishing four religious centers
or OCJCUin the North, East, South and
West of India, known respectively as Jy-
otiú, Govardhana, ê¨ingeri and ê‰rada.
Thus, the ancient Order of UCPP[jUCex-
tends back to time immemorial, struc-
turally inßuenced by Gautama Buddha
about twenty-five centuries ago and
revitalized in its present form by di
êa÷kar‰ch‰rya around eleven hundred
years ago.
THE UNRIVALED GREATNESS
OF THE êAIVA SANNYSA DHARMA.
4
he êaiva Siddh‰nta Yoga Order
holds that all souls without
exception will attain the ul-
timate realization and eventu-
ally merge in non-dual union with God,
and that there are souls on every pla-
teau of evolution at all times, some in
the midst of lifeÕs experience and others
who, having experienced, are naturally
withdrawing from the world. This Order
supports the scriptural doctrine that the
two pathsÑhouseholder and renunci-
ateÑare distinct in their FJCTOCUand
attainments, afÞrming that true renun-
ciation may not be achieved by those in
the world even by virtue of a genuine
attitude of detachment. The householder
may attain great and profound spiri-
tual depths during his life, unfolding
the mysteries of existence in his or her
states of contemplation and, according
to our ancient mystics, perhaps expe-
riencing total God Realization at the
hour of death, though this attainment
 Page 272 is reserved for the ardent, sincere and
Resource: devout I‰KJCUVJCAlternatively, the
Holy Orders householder may, by striving, attain
Of Sanny‰sa the highest realization after all family
FJCTOCand societal obligations are ful-
Þlled, provided he enters the UCPP[jUC
jˆTCOCafter age seventy-two through
the customary initiatory rites given by
a UCVIWTWand then diligently pursues
his spiritual UjFJCPCin a state of genu-
ine renunciation and not in the midst of
his family. Our Gurudeva spoke of this
in June of 1968: ÒThe path of the family
is a path of magnetic attachments. It is
their duty to own property, to succeed in
business and to raise their family until
age seventy-two. This natural and nec-
essary attachment to the world, coupled
with the male and female principle in
the family, prevents PKTXKMCNRCUCOjFJK
in this way. He represents the active,
aggressive, masculine energies of the
RKÌICNjcurrent, while she naturally ex-
presses the passive, feminine energies of
the K“j current. The husband and wife
are together a one being, but individual-
ly they are psychically incomplete and
dependent one upon the other. Through
their harmonious and disciplined life
they attain to the profound illumina-
tions of UCXKMCNRCUCOjFJK Now, the
UCPP[jUKPbalances within himself both
the male and female energies. Complete
unto himself, he is whole and indepen-
dent. There arises within him a pure en-
ergy, neither positive nor negative. This
is the UWUJWOPCcurrent coming into
power through which he gains control
of the MW•“CNKPKforce and eventually,
after years of careful guidance, attains
PKTXKMCNRCUCOjFJK¦Eventually, in
one life or another, all will turn to the
renunciate path. However, it would be
equally improper for a renunciate-
minded soul to enter family life as for
a I‰KJCUVJCto seek to be a UCPP[jUKP.
Only the UCPP[jUKPcan truly repudiate
the world of illusion and proclaim the
Truth which others may seek but which
will always elude them. The -WNjT•CXC
6CPVTC states: ÒAusterities, restraints, the
observance of vows, pilgrimages to holy
places, bodily disciplines and other acts
are ineffectual if performed by one who
is uninitiated. One should, therefore, by
all means be initiated by a IWTWªAgain,
the 4WFTC;COCNCproclaims: ÒHe who
has not been initiated cannot acquire
Divine Knowledge. Those who perform
LCRCand RLjwithout being initiated
derive no beneÞt, even as seeds sown on
stone do not germinate.Ó The -CKXCN[C
7RCPKUJCF proclaims, ÒNot by work,
not by birth, nor by wealth, but by re-
nunciation alone do the rare ones attain
immortality.Ó (Verse 3). We Þnd the vir-
tues of the UCPP[jUKP¬U abdication of the
world boldly expressed by Sw‰m”Vive-
k‰nanda of the Puri Order, ÒNever for-
get and teach to your children that as is
the difference between a Þreßy and the
blazing sun, between the inÞnite ocean
and a little pond, between a mustard
seed and the mountain Meru, such is the
difference between the householder and
the UCPP[jUKPª A disciple asked Sw‰m”
Vivek‰nanda if it were true that without
UCPP[jUCthere could be no knowledge
of Brahman. Sw‰m” replied, ÒThat is
true. A thousand times true.Ò This lofty
view of renunciation is echoed by His
Holiness di êa÷kar‰ch‰rya, in his in-
troduction to the #KVCTG[C7RCPKUJCF:
ÒThe life of the householder is controlled
by desire. Non-action or renunciation
means the cessation of all relations
with family, wealth and other objects
of desire. Therefore, it is not possible for
a knower of the Self to renounce action
and at the same time lead a household-
erÕs life.Ó The /W•“CMC7RCPKUJCF says:
ÒThe Self is not gained by the weak,
nor by the insincere, nor by those who
merely practice austerities, nor by those
devoid of the necessary insignia; but
wise men who strive with vigor, atten-
tion and propriety attain union with
BrahmanÓ (III.ii.4). êa÷kar‰ch‰rya in
explaining this passage comments that
by practicing UjFJCPC without the ex-
ternal signs of the UCPP[jUKP, the saffron
robes, FC•“C, and MCOC•“CNW, Brahman,
which is difÞcult to attain, is not real-
ized. In 6KTWOCPVKTCO, Saint Tirumular
describes the insignia of the êiva [QIuP:
To smear holy ashes is the Þrst step to VCRCU
Rings of copper in the ears,
And garland of TWFTjMUJCaround the neckÑ
These, too, are other emblems
For êiva to reach.
Thus does the blemishless êiva [QIuP
For VCRCUprepare. -W•“CNCfor ears to adorn.
-COC•“CNWfor water to hold.
-C•“KMCfor neck to Þll,
A conch to blow, a bowl to beg,
And a MCRRCTCto hold the ashes,
The correct sandals and [QIuEseat,
The [QICsash and [QICstaffÑ
These ten are the [QIu¬Uappurtenances.
Tirumantiram, Verse 1662 and 1664
¦Thus, our emphasis on the necessity
for initiation into UCPP[jUCin both the
perpetuation of êaivism and the attain-
ment of ÀKXCLwjPCfinds its authority
in scripture, in the declaration of our
beloved Gurudeva and in the halls of
wisdom within. Let none append to this
lesser postulations. Rather let all rise
to the summit of understanding from
which the imperious saints and sages
of êaivism spoke forth these canons. We
refute and oppose contemporary no-
tions of UCPP[jUCwhich assert that it is
for the masses, and which claim that it
requires neither qualiÞcation nor disci-
pline, neither celibacy nor commitment.
Such approaches are neither scriptural
nor wise, but relegate this most noble
way of life to ordinariness and make
popular and common that which has al-
ways been exceptional and rare. We re-
fute as well the conception of UCPP[jUC
as an existential surpassing of religion
or an ecumenical embracing of all re-
ligions as sometimes practiced by non-
Hindus. It is not a [QICpath set apart
from the San‰tana Dharma, equally
available to Christians, Jews and even
those not afÞliated with any faith. It is a
strictly Hindu path, and all true UCPP[j
UKPUare Hindus, for UCPP[jUCKU Hindu
monasticism. Just as a rabbi is revered
among the Jews and a cardinal among
the Catholics, so are UCPP[jUKPUthe
most dedicated of Hindus, the teachers
of their tradition and the guardians of
their great scripture. For a Christian or
a Jew to wear the saffron vestments and
call himself UYjOuis a wrongful abuse
of both sacred traditions and must nev-
er be condoned. That is not to say that
non-Hindus cannot become renunciates
in the truest sense, only that they must
do so within the context of their own
religion. It must be added that realiza-
tion is not restricted to Hindu renunci-
ates, but to devout followers of any re-
ligion which has non-dual union with
the Absolute or 0KTXCMCNRC5COjFJK as
its final goal, provided such aspirants
renounce the world and come under
the graceful guidance of an awakened
 Page 274 preceptor. ¦The following verses from
Resource: Saint TiruvalluvarÕs *QN[-WTCN and
Holy Orders Saint TirumularÕs 6KTWOCPVKTCO speak
Of Sanny‰sa of the greatness and the grandeur of the
êaiva UCPP[jUa FJCTOC:
The scriptures exalt above every other good
The greatness of virtuous renunciates.
Holy KuralÑVerse 21
It is the nature of asceticism
To patiently endure hardship.
And not to harm living creatures.
Holy KuralÑVerse 261
Whatsoever a man has renounced,
From the sorrow born of that
He has freed himself.
Holy KuralÑVerse 341
Beyond birth and death,
Reached by renunciate VCRCU
Is He, my Lord of resplendent glory!
Sing His praise! Pray incessantly!
The HeavenÕs Lord shall
Show you DharmaÕs Land.
TirumantiramÑVerse 1614
The Lord renounced all.
He is the Shining Light above.
He is the friend of all
Who have surmounted DeathÕs days.
He is devoid of desires,
The Guiding Light of all those
Who Darkness renounced.
Only to those who this world abandon
Shall His Feet within reach be.
TirumantiramÑVerse 1620
The heart of the holy trembles not in fear;
All passions stilled, it enjoys calm unrufßed.
Neither is there death nor pain,
Nor night nor day,
Nor fruits of MCTOCto experienceÑ
That truly is the state of the desire-renounced.
TirumantiramÑVerse 1624
The VCRCUXKPUmany that live by alms
Have no life hereafter.
On them shall be showered
All blessings of spiritual wealth.
They that perform incessant VCRCU
Attain the power to end
All births to be.
TirumantiramÑVerse 1626
Without illusions, without ignorance,
Without intelligence,
Without the embraces of Þsh-eyed damsels
And their attachment,
Themselves as themselves,
In Solitude remaining one in êiva-êakti,
Thus are they, the
Holy Ones in êivaÕs Robe.
TirumantiramÑVerse 1678
My body, wealth and life
He took from me as sacriÞcial offering
Through ritual appropriate.
He directed his spiritual glance at me and
Dispelled my MCTOC¬U
Network to destruction;
And then He laid His Hands on me
And planted His Feet on my head;
In a trice He imparted Spiritual Consciousness
And thus my birthÕs cycle He endedÑ
He, the Nand”,
Through these acts of FuMUJjsuccessive.
TirumantiramÑVerse 1778
THE QUALIFICATIONS FOR ACCEP-
TANCE INTO THE 5#00;b5#&*#4/#
,
auding dispassion, one-point-
edness and serenity, scriptures
proclaim that candidates for
UCPP[jUC must possess these
UCVVXKEqualities. êa÷karaÕs %TGUV,GYGN
QH &KUETKOKPCVKQP states: ÒHe alone
may be considered qualified to seek
the Absolute who has discrimination,
whose mind is turned away from all
enjoyments, who possesses tranquility
and the kindred virtues, and who feels
a longing for liberation.ÉLonging for
liberation is the will to be free from the
fetters forged by ignoranceÑbeginning
with the ego-sense and so on, down to
the physical body itselfÑthrough the
realization of oneÕs true nature. ÉBe
devoted to Brahman and you will be
able to control your senses. Control
your senses and you will gain mastery
over your mind. Master your mind and
the sense of ego will be dissolved. In
this manner, the [QIuachieves an un-
broken realization of the joy of Brah-
man. Therefore, let the seeker strive to
give his heart to Brahman.ÉThe fruit
of dispassion is illumination. The fruit
of illumination is the stilling of desire.
The fruit of stilled desire is experience
of the bliss of the jVOCPwhence ßows
all peace.Ó ¦Candidates must be at least
twenty-four years of age and have be-
gun their training for UCPP[jUCbefore
age twenty-Þve, or have entered the UCP
P[jUC jˆTCOCafter age seventy-two. An
extensive examination, written as well
as oral, is conducted by the initiating
IWTWor his appointed senior UCPP[j
UKPs. During this examination, it should
be determined that the candidate: 1. is
qualiÞed as outlined above to fulÞll and
is naturally inclined toward a life of re-
nunciation, 2. has attained a measure of
moral and spiritual maturity sufÞcient
to make him a respected member of the
ancient tradition, 3. has completed six
years of DTCJOCEJjTK[C4. has success-
fully completed a minimum of one year
of personal training under the initiat-
ing IWTW5. has completed a two-year
retreat from family and friends in con-
junction with two yearsÕ preparation as
a pre-UCPP[jUCVCRCUXKP(this qualiÞca-
tion may be waived for candidates in the
UCPP[jUC jˆTCOC6. has divested him-
self of all possessions, including lands,
trusts and wills to which he may be a
beneÞciary now or at some future date,
7. has given away those possessions he
did own to a Hindu temple or institution
of his own choosing, and 8. has shown
a measure of philosophical insight and
understanding in accord with the êaiva
Dharma, a Catechism and Creed for
êaivite Hindus and the teachings of the
IWTWRCTCORCTj ¦Other qualiÞcations
which should be taken into account
during the candidateÕs examination in-
clude: XKXGMC, XCKTjI[C, UJCVUCORCVK (a
six-fold virtue encompassing forbear-
ance, courage, faith and control of body,
mind and senses) and OWOWMUJCVCVC
(desire for liberation), DJCMVK and the
following from the )CWVCOK[C6CPVTC:
ÒThe ˆKUJ[Cshould be of good parentage
and pure-minded. He should be learned
in the scriptures, diligent, devoted to
the welfare of others. He should know
FJCTOC and practice it. He should be ac-
quainted with the true meaning of the
ÀjUVTCUHe should possess a strong body
and a strong mind. He should always do
good to living beings. He should do only
such deeds as are good for the after-
life. He should serve the UCVIWTWby his
speech, mind, body and resources. He
should avoid works of which the result
is transitory, and be diligent in work-
ing for enduring results. He should be
one who has conquered passions, indo-
lence, illusory knowledge and vanity.Ó
¦The candidate should be carefully ap-
praised of the high standards he will be
expected to fulfill and counseled that
his *QN[1TFGTUraise him above caste,
class and all social distinction that he
may equally serve all true devotees. In
consideration of the probationerÕs peti-
tion to enter into these *QN[1TFGTUit
must be remembered that scholarship
and philosophical acumen are not nec-
essary requisites for the spiritual life,
and while some UCPP[jUKPUwill be the
RC•“KVCUand scholars, others will be the
great MCTOC[QIuUand DJCMVCUserving
 Page 276 their religion by virtue of their endless
Resource: love, devotion and industry. Nor should
Holy Orders those charged with conducting this ex-
Of Sanny‰sa amination be too severe in their recom-
mendation, but give allowance for the
training and spiritual growth that will
ensue, taking care to assure that the
candidate possesses such qualities as
will enable him in the years ahead to
mature into a worthy UCPP[jUKP. Should
it be determined that the candidate was
not fully prepared, he would be advised
to wait before taking these Þnal vows,
realizing that once taken they may
not be revoked. Those conducting his
interview and the initiating IWTWare
advised of the solemn responsibility
which devolves upon them to remem-
ber that qualiÞcation does not depend
upon years spent in service or train-
ing and to not give these *QN[1TFGTU
prematurely. In certain circumstances
the candidate may serve his faith best
and himself be best served by remain-
ing a VCRCUXKPperhaps perpetually, but
certainly until both he and the senior
members of the Order are assured that
there will be no return to worldly MCT
OCU. ¦5CPP[jUCFuMUJj may be given
by any legitimate UCPP[jUKPfrom a rec-
ognized 2CTCORCTjthough its highest
fulfillment comes when initiation is
granted by an illumined UCVIWTW. The
)WTW)uVj describes such a preceptor, ÒA
RCTCOCIWTWis one who is devoid of de-
lusion, peaceful, content within himself,
not depending on another,Éone who is
free from feelings of FXCKVCand CFXCKVC
who shines by the light of his Self Real-
ization, who is able to destroy the deep
darkness of ignorance,Éby whose FCT
ˆCPCone attains equinimity, cheerful-
ness, peace of mind and patience, Éone
who sees his own Self as the non-dual
Brahman and has killed ruthlessly in-
fatuation for wealth and womenÑsuch
a person is the RCTCOCIWTW Having at-
tained such a IWTWthe disciple is never
again bound to UC’UjTC. He becomes
absolutely free.ÓÑVerses 280, 289, 291Ð294.
¦In speaking of renunciation and the
qualiÞcations therefor, Sage N‰rada in
his $JCMVK5VTCU Adi Sa÷kar‰ch‰rya in
his *[OPU and Saint Tirumular in his
6KTWOCPVKTCO have written:
Who indeed overcomes Oj[j!
He who gives up all attachment,
Who serves the great ones,
And who is freed from the sense of ÒI and mine.Ó
He who lives in solitude,
Cuts through the bondages of this world,
Goes beyond the three IW•CU
And depends upon the Lord even for his living.
He who gives up the fruits of his actions,
Renounces all selÞsh activity,
And passes beyond the pairs of opposites.
He who renounces even the rites and ceremonies
Prescribed by the scriptures
And attains unfaltering love for GodÑ
Such a man, indeed, crosses this Oj[j
And helps others to cross it.
Bhakti SžtrasÑVerses 46Ð50
O Fool! Leave off the desire
For accumulated wealth.
Create in the mind thoughts
About Reality, devoid of passion.
The water on the lotus leaf
Is very unsteady.
So also is life extremely unstable.
Know that the entire world is devoured
By disease and conceit,
And smitten with sorrow.
Do not be proud of wealth,
Kindred and youth.
Time takes away all these in a moment.
Leaving aside this entire world,
Which is of the nature of an illusion,
And knowing the state of Brahman,
Enter into it.
MohamudgaraÑVerses 2, 4 and 11
A 5CVVXKEis he,
His thoughts centered on Truth,
His vision clear among conßicting faiths,
Abhorrent of recurring cycles of birth,
Walking straight in FJCTOC¬UpathÑ
Indeed he is a disciple good and true.
He scans that which divides
The Real and the unreal.
He melts in the soul of his being,
And with êivaÕs Grace to guide
He receives LwjPCin true devotion.
He humbles himself before the Lord
And seeks the bliss of His êaktiÑ
He is the Þt one,
The disciple good and true.
TirumantiramÑVerses 1696Ð97.
RITES OF INITIATION INTO
THE ANCIENT ORDER OF SANNYSA.
'
iven by the UCVIWTWor after
his O CJj UCO jFJK by his
designated UYjOuUthe cer-
emony for UCPP[jUCFuMUJj
is called the XKTCICsacrifice. These
sacred rites are often solemnized dur-
ing ÀKXCTjVTKit being considered auspi-
cious for UCPP[jUKPUto commence their
monastic life on êivaÕs most sanctiÞed
night, or alternatively during the full
moon in May, a time that honors our
beloved GurudevaÕs FuMUJjIt includes
specific instruction in meditation and
other spiritual practices and OCPVTCU
all of which is never disclosed. The ÀKXC
2WTj•CUenjoin the candidate to fast on
fruits and milk for twelve days before
the ceremony and to chant the Savit¨i
OCPVTC©1ODJTDJWXCÏUXCÏ6CV5CXK
VWTXCTG•[C’$JCTIQFGXCU[CFJuOCJK
&JK[Q[QPCÏRTCEJQFC[jVªºKI8GFC¨
3.62.10. Prior to the initiation rites, the
candidate symbolically performs the
obsequies for his parents including the
customary food offerings, thus releasing
himself from that obligation at a future
date. ¦Early in the morning on the cho-
sen auspicious day, the candidate pros-
trates before the UCVIWTW, divested of all
possessions, having given up all things
personal. A Gaºe§a RLjis performed
and the sacred JQOCfire is kindled
in preparation for the XKTCLCsacrifice.
With the candidate optionally knee-
deep in water, a blessing is given by the
UCVIWTWby which all residual worldly
impurities are removed, and the candi-
dateÕs head is then shaved. Together he
and the UCVIWTWsymbolically conduct
his CPV[GUKUC’UMjTCthe ritual funeral
rites, to betoken the death of the person-
al self and the birth of the spiritual be-
ing. He places the remnants of personal
identity, hair, clothing, RWNPWN or sacred
thread and all desires for wealth, prog-
eny and fame into the JQOCfire, be-
seeching the permission of Lord Gaºe§a
and heeding the path of Lord Muruga,
vowing aloud his renunciation thus: ÒAll
that I have and all that I am I now give
unto my God, my Gods and my IWTWI
have no family except the Divine Father
êiva and Mother êakti who dwell in Kai-
l‰s and on earth the UCÌICOof êaivite
devotees. I have no home except the
stillness of Being. I have no possessions
except my faith and dedication. I have
no desires except my desire to serve and
to realize God.Ò The candidate then says
aloud three times, ÒI, wishing for OWMVK
take refuge in this sacred Order and in
God êiva, who created the world, who
breathed out the 8GFCUThe purpose
of my life is to cultivate dispassion, to
become pure, to attain union with God
 Page 278 êiva and be immersed in Divine Love. I
Resource: do fully and of my own volition accept
Holy Orders these *QN[1TFGTUQH5CPP[jUCnow
Of Sanny‰sa and for the remainder of my life, and
bind myself in the fulfillment thereof
to the ancient order of UCPP[jUC, to my
UCVIWTW, to my êaivite Hindu faith and
to the FGXCUthe Mah‰devas and Lord
êiva Himself. I am the jVOCPthe non-
dual Para§iva, pure and free.Ò So say-
ing, the renunciate walks unclad seven
steps around the JQOCFire, returning
to kneel at the IWTW¬Ufeet. He is thereaf-
ter dead to the world. The UCVIWTWthen
whispers the Pa–ch‰kshara Mantrain
the UCPP[jUKP¬Uright ear three times,
along with personal instructions for
meditation. The UCPP[jUKPis given his
ascetic name, his FC•“Ca OjNjof 108
TWFTjMUJCbeads for LCRC[QICa deer
skin, a MCOC•“CNW or water bowl. After
bathing in the nearby river where he in-
tones the OCPVTCdips three times into
the waters and then dons the MCXKfor the
Þrst time, the UCPP[jUKPreturns. A RLj
is performed to invoke the blessings of
the Second and Third Worlds. The UCV
IWTWthen takes ashes from the JQOC
Þre and marks the VTKRW•“TC on the new
UYjOu¬Uforehead and covers the body
with the sacred ash. After the RLjthe
following are read aloud to the UCPP[j
UKP: his Sacred Vow of Renunciation and
these excerpts from 0CVEJKPVCPCK and
from the $JCICXCF)uVjThe UCPP[jUKP
then prostrates three times before the
UCVIWTWand the ceremony is conclud-
ed. Henceforth he is a UCPP[jUKP of the
great and ageless Order. He then walks
in the direction of the Him‰layas, home
of Lord êiva, to be invited back by his
brothers to join in the monastic commu-
nity to serve, or to be sent on pilgrimage
to return at a speciÞed later date. On the
night of his FuMUJjhe is required to beg
his meal. The above constitutes the for-
mal rites of initiation, and though the
ceremony be an informal declaration
by the preceptor or the simple giving of
the saffron robes and a name, the valid-
ity of UCPP[jUCFuMUJjis in no way im-
paired thereby.
Hail, O UCPP[jUKPloveÕs embodiment!
Does any power exist apart from love?
Diffuse thyself throughout the happy world.
Let painful Oj[jcease and neÕer return!
Day and night give praise unto the Lord.
Pour forth a stream of songs
To melt the very stones.
Attain the sight where night is not nor day.
See êiva everywhere, and rest in bliss.
Live without interest in worldly gain.
Here, as thou hast ever been, remain.
Then never will cruel sorrow venture nigh.
Hail, O UCPP[jUKP
Thou who knowest no guile!
Establish in thy heart and worship there
The Taintless OneÑPa–ch‰ksharaÕs inmost core,
Whom neither Vishºu nor Brahm‰
Had power to comprehend.
Thou that regardest all others as thyselfÑ
Who in this world can be compared with thee?
The powerful MCTOC
Thy past deeds have wrought
Will vanish without trace.
Daily, on the thought
ÒIs not this LuXCêiva?Ó thou must meditate.
Best of UCPP[jUKPUof one-pointed mind!
Morning and evening worship without fail
The Holy Feet of the Almighty Lord,
Who here and hereafter
Preserves and safeguards thee.
Cast aside the fetters of thy sins!
By steadfast concentration of thy mind
Awareness of a separate self thou must extirpate.
Conquer with love all those that censure thee.
Thou art eternal! Have no doubt of this!
What is not thou is fancyÕs artiÞce.
Formless thou art!
Then live from all thought free!
Natchintanai 228
Learn from me now, Oh son of Kunti,
How man made perfect is one with Brahman,
The goal of wisdom.
When the mind and the heart
Are freed from delusion, united with Brahman,
When steady will has subdued the senses,
When sight, taste and sound are abandoned,
Without regretting, without aversion;
When man seeks solitude, eats but little,
Curbing his speech, his mind and body,
Ever engaged in meditation on Brahman,
The Truth, and full of compassion;
When he casts from him vanity, violence,
Pride, lust, anger and all his possessions,
Totally free from the sense of ego
And tranquil of heart:
That man is ready for oneness with Brahman.
And he who dwells united with Brahman,
Calm in mind, not grieving, not craving,
Regarding all men with equal acceptance:
He loves me most dearly.
Bhagavad G”t‰ XVII/49Ð56
THE GURU-DISCIPLE RELATIONSHIP IS
THE CRUX OF êAIVITE MONASTICISM.
/
n entering the order of UCPP[
jUC, the UCPP[jUKPenters into
the mature stages of the IWTW
disciplerelationship. )WTW
literally means the Òremover of dark-
ness.Ò The UCVIWTWhas been the candi-
dateÕs spiritual guide and preceptor, and
now he becomes as mother and father,
friend and companion on the Eternal
Path, the very embodiment of truth and
goodness. The UCPP[jUKPshould strive
through the years ahead to perceive the
UCVIWTWas his higher self, not different,
not external to himself. In many ways
he and the IWTWhave become one, and
that oneness will blossom forth in later
years. Theirs is a one mind, a one ener-
gy, a one mission. The UCPP[jUKPshould
not look upon his devotion to the UCV
IWTWas the whole of his commitment,
for he is equally bound in service and
obedience to God, the Gods and his re-
ligion as he is to his beloved preceptor.
It is taught that there are three pillars
of êaivism: the UCVIWTW, the temple and
scripture. These together constitute the
fullness of the renunciateÕs dedication.
Nevertheless, nothing is more central
to the UCPP[jUKPÕs spiritual awakening
than the nurturing of the relationship
with the preceptor so that it may blos-
som in its mystical and loving maturity.
The UCPP[jUKPshould never perceive
this to be an ordinary association, but
remember the admonition spoken in the
-WNjT•CXC6CPVTC: ÒHe enters perdition
who regards the IWTWas merely human,
the OCPVTCas mere letters and the tem-
ple image as mere stone.Ó The UCPP[jUKP
must foster and protect this relationship,
working daily to bring his mind ever
deeper into harmony with that of his
UCVIWTW. He should consider this his Þrst
and foremost monastic duty. ¦It is up to
the IWTWto see each one to his Þnal des-
tiny, and it is up to the disciple to serve
so perfectly that the IWTWis freed from
external affairs to work within. The dis-
cipleÕs first responsibility is always to
the IWTWand his Þnal authority comes
always from the IWTWShould there ever
arise instances wherein other êaivite
authorities or scriptures or traditions
differ from the directions of the UCVIW
TW, the UCPP[jUKPmust take his IWTW¬U
direction as the overruling prerogative.
If the IWTWscolds, he must accept it in
love and understanding, perceiving it as
a blessing. The UCPP[jUKPmust always
be Òon the eve of his departure,Ó ready
to respond at a momentÕs notice to any
change or direction that may come from
the IWTWThe UCPP[jUKPmust work to
understand his IWTW¬Umind and mission,
 Page 280 and then bring his own awareness and
Resource: objectives into harmony with the IWTW¬U
Holy Orders The UCPP[jUKPmust cultivate devotion
Of Sanny‰sa to the UCVIWTWÑIWTWDJCMVKThis he
does through study of the )WTW)uVj and
the 6KTWOCPVKTCO, and through applica-
tion of the attitudes and protocol these
ancient scriptures contain. He does this
through bringing his IWTWa ßower each
day, through prostrating daily when he
Þrst sees him and through awakening
an abiding love for his spiritual master.
He does this through attending IWTW
RLjHe does this through serving his
UCVIWTWeven better when he is not pres-
ent, knowing this is the most meritori-
ous service of all. He does this through
obeying the instructions and living up
to the unspoken expectations of the
IWTW. He does this through nurturing an
unfaltering love for his UCVIWTW, through
worshipping the VKTWXCFK and taking
refuge at his IWTW¬UHoly Feet, yet never
allowing his reverence to fall into mere
personality worship which would be
an externalizing of this deeply internal
process. The purpose of the IWTWdisciple
relationship is not to be bound to any-
one, but to learn perfect freedom from
one who is himself free. Nonetheless, a
UCPP[jUKPmay of his own volition bind
himself in service to a monastic order
or community, consciously offering his
life in such service until UCTXCV[jIC or
complete giving up of even religious
duties naturally arises with the IWTW¬U
blessing, perhaps after age seventy-
two. ¦Our êaivite heritage holds that
all of existence is êiva, and there are
no so-called divine incarnations or
CXCVjTUGod êiva exists equally in all,
though His presence is more apparent
in the person of the illumined teacher.
In this spirit the awakened ˆKUJ[Cis di-
rected to see the UCVIWTWas divine, no
different from Lord êiva Himself. The
-WNjT•CXC6CPVTC says, ÒWhy the pains
of long pilgrimages? Why observances
that emaciate the body? All the fruits
anticipated from such austerities can be
easily obtained by motiveless service to
the IWTWBy mind, by speech, by body
and by action do what is helpful to the
IWTWAs in the vicinity of fire butter
gets melted, so in the proximity of the
holy IWTWall sins dissolve. As darkness
is destroyed at the very sight of the
lamp, so is ignorance destroyed at the
very sight of the holy IWTW/QMUJCis
in the palm of his hand.Ó The true UCP
P[jUKPwill know that knowledge of the
Self arises only from the UCVIWTW, know
further that there is but one UCVIWTWin
this life and that the three worlds grieve
to see a disciple abuse or abandon his
teacher and rejoice in the faithful and
constant disciple. The ceremony of UCP
P[jUCFuMUJj binds IWTWand disciple
psychically, much in the manner of the
lifetime bonds established between
man and wife when vows of matrimony
are solemnized; both are very real inner
ties, not to be broken without unhappy
consequences. )WTW)uVj states, ÒThey
who understand the signiÞcance of the
great teachings by service to the IWTW
are real UCPP[jUKPs. All others are mere
wearers of the ochre-colored robes.Ó
¦There follow Ten Observances of the
Guru-Disciple Relationship compiled
from the )WTW)uVjand given unto the
UCPP[jUKPUof this Order to observe as
best they can:
 1.
The disciple shall daily offer a gift in
love, such as a fruit or ßower, and pros-
trate himself at the feet of his UCVIWTW,
or in his absence before the Holy San-
dals or in the direction where the IWTW
abides.
2.
The disciple shall in devotion or knowl-
edge look upon the person of the UCVIW
TWas the very embodiment of Lord êiva,
offering every service and reverence
equally unto both, making no distinc-
tion between the two.
3.
The disciple shall in faith and trust obey
his UCVIWTW, setting aside his own needs
and preferences that he may carry out
the directions and wishes, expressed
or implied, of the IWTWwithout delay or
reservation.
4.
The disciple shall in his every act and
thought seek the blessings, inwardly or
in person, of the UCVIWTW, always acting
in harmony with the preceptorÕs will,
surrendering himself unconditionally,
trusting in his MasterÕs supreme wis-
dom and seeking refuge in his grace.
5.
The disciple shall observe the accep-
tance of WEnJKUJC and the sanctified
waters from the CDJKUJGMCOof the VKTW
XCFK, and in all service to the spiritual
master realize that the whole of exis-
tence, sentient and insentient, is served.
6.
The disciple shall meditate upon the in-
ner form of the UCVIWTW, earnestly striv-
ing through this IWTWFJ[jPC to under-
stand his temperament, the contents of
his heart and his essential nature as
eternal, peaceful, unattachedÑas IWTW
VCVVXC, the essence that pervades form.
7.
The disciple shall never criticize nor ad-
vise the IWTWnor contradict him, nor
correct, nor argue with him; nor shall
he allow others to do so in his presence,
never listening to criticism directed to-
ward his preceptor, defending him in
such instances and leaving the presence
of those who persist in such denigration.
He shall accept correction and criticism
openly, and look upon the wrath of the
Master as a Þery grace capable of con-
suming unseemly MCTOCand upon his
praise as a merciful grace.
8.
The disciple shall not stand or sit above
the UCVIWTW, or take a place of author-
ity or instruct others in his presence, or
carry on worldly activity or conversa-
tion before him, or walk or drive ahead
of him, or partake of anything without
Þrst offering it to the preceptor.
9.
The disciple shall never utter falsehood
before the UCVIWTW, nor words of con-
tempt; neither shall he approach or ad-
dress him as an equal, stretch his legs in
the IWTW¬Udirection or touch his body or
possessions with the feet; neither shall
he imitate him in dress or deportment,
nor speak excessively or with pride in
his holy presence.
10.
The disciple shall emulate the awakened
qualities he sees in the spiritual teacher
as he strives for realization of the Truth
which is the gracious gift of the UCVIWTW
and attainable by no other means.
 Page 282 THE SANNYSINÕS FIVE SACRED VOWS OF RENUNCIATION, PURITY, OBEDIENCE,
Resource: HUMILITY AND CONFIDENCE ARE BOTH AN IDEAL AND A CODE OF MONASTICISM
Holy Orders THROUGH WHICH THAT IDEAL MAY BE REALIZED. AS AN IDEAL, THEY EXPRESS
Of Sanny‰sa THE FUNDAMENTAL OBJECTIVES OF MONASTIC LIFE, THE STATES OF BEING AND
CONSCIOUSNESS TOWARD WHICH THE êAIVA SANNYSIN IS STRIVING AND WHICH
CONSTITUTE THE UNOBSTRUCTED EXPRESSION OF HIS SOUL. AS A CODE OF LIV-
ING, THEY PROVIDE THE DISCIPLINES, PRACTICES, STANDARDS AND RULES WHICH,
WHEN RELIGIOUSLY OBSERVED, UNIFY THE BROTHERHOOD OF RENUNCIATES INTO
A SINGLE SPIRITUAL BODY AND GUIDE ITS INDIVIDUAL MEMBERS TOWARD THE
COMMON GOALS OF SERVICE, DEVOTION, SPIRITUALITY AND GOD REALIZATION.

4
he five sacred vows hereunder
constitute a holy covenant by
which the UCPP[jUKPpledges
himself to the ideals they con-
tain and solemnly swears to defend
and preserve the doctrines and faith
of êaivism and the traditions of UCP
P[jUCitself. The UCPP[jUKPenters into
this covenant entirely of his own voli-
tion and takes these vows between him-
self and the divine Beings of all Three
Worlds, binding and obligating himself
in the fulÞllment thereof to his UCVIWTW,
his fellow UCPP[jUKPs, and indeed to
all êaivites. ¦These are lifetime vows,
once taken they can never be rescinded
or relinquished. The UCPP[jUKPpledges
to faithfully abide by these vows for the
remainder of his life, in good times and
in bad, a pledge which transcends any
changes in his Order and endures be-
yond the life of any and all of its mem-
bers, including the UCVIWTW. He knows
that difficulties may come to him and
to his fellow renunciates at one time
or another and that these tests may be
all the more challenging for those who
have progressed the farthest, just as the
mountain climber faces his greatest ob-
stacles near the summit. He will not lose
heart if impediments appear, but face
even the most difÞcult passages through
his MCTOCwith courage, determination
and affectionate detachment. Most of
what he will experience from this day
onwards will not be the residue of a per-
sonal past but the MCTOCof the larger
body of êaivites which he has willingly
undertaken to resolve, the MCTOCof his
religion and its myriad members. He
may take heart when in the midst of
difficulties, knowing they are but the
MCTOCof others inherited by virtue of
his selßess service. ¦These Sacred Vows
are administered by the UCVIWTW, or af-
ter his OCJjUCOjFJKby his designated
initiating UYjOuUThese solemn vows
enter the UCPP[jUKPonto the illustrious
path of the Hindu renunciate, relieving
him from a worldly FJCTOC that he may
diligently strive to know God êiva in His
three perfections: Para§iva, Mahe§vara
and Satchid‰nanda. Saint Tirumular
spoke eloquently of the need for renun-
ciation:
They know not the evil fruits MCTOCbrings.
They choose not to Þnd LwjPC
For liberation from MCTOC
ÒRenounce MCTOCand be liberatedÓÑ
This Vedic teaching they know not.
They who wallow in MCTOC
Will never the Rich Harvest reap.
Renouncing all, I inwardly entered
And beheld the Light within.
My heart trembled. I prostrated low.
But Him I never forgot;
And the Lord of Celestials
Freeing me from the whirl of births
Immortal made me, here.
Sunder your desires. Sunder your desires.
Sunder your desires even unto the Lord.
The more the desires, the more the sorrows.
The more you give up,
The more your bliss shall be.
A million times they are born and die;
In a million follies they forget this.
In the darkness of OCNCthey are enveloped,
When, at last, the hidden grace of êiva
Bursts forth and chases away the night.
Then comes the moment for the soul to renounce,
And it then becomes a radiant Light.
TirumantiramÑVerses 2557, 2615, 2585,1615
THE SACRED VOW OF RENUNCIATION:
KNOWN IN TAMIL AS AHATTURAVU.
2
enunciation is the relinquish-
ment of world, desire and
ego. It is detachment founded
in knowledge of the magnet-
ic nature of body, mind and emotion, a
knowledge which inclines the soul to-
ward non-involvement with external
forms and, in time, summons forth real-
ization of Para§iva, Absolute Reality. Re-
nunciation is repudiation of individual
personality and ownership. It is poverty
as opposed to affluence, simplicity as
opposed to ramiÞcation in life. It is self-
containment, freedom from worldliness
and its concomitant distractions and
obligations. In its deeper sense, renunci-
ation is a surrendering of limited identi-
ty, ego-sense or individuality known in
Sansk¨it as CJC’MjTCthat the soul may
soar to the very depths of Being. It is the
beginning of the end of UC’UjTC, the
wheel of rebirths, the death of the old
ushering in a spiritual renascence
which will ultimately mature into illu-
mination and OQMUJC. It is the ultimate
ripeness of the soul and mystic mar-
riage to God êiva. It is the Mah‰vrata,
or Great Oath, of the êaivite pathÞnders
and contains within it commitment to
the unwritten and even unspoken cus-
toms followed by those who have worn
the MCXK for untold centuries. In Tamil,
renunciation for the UCPP[jUKPis known
as CJCVVWTCXW, which means Òdetach-
ment through giving up the sense of ÕIÕ
and Õmine,Õ Ó epitomizing the ideal of
this Sacred Vow. ¦Renunciation is not a
running away from the world provoked
by fear or failure therein. Rather it is an
irrepressible drawing into sacred realms
of consciousness and being far more
subtle and demanding of discipline
than anything the world may offerÑa
state of being that follows fulÞllment in
the world as the next natural evolution
of consciousness. Renunciation is not an
opportunity to shun responsibility or to
do as one pleases, but carries with it
challenges and accountability of an
even more formidable, albeit inner, na-
ture. It is not a disgust for this world,
but a love of deeper worlds so great that
the material universe and its gifts are,
by comparison, mean and meager.
Though he strives to be affectionately
detached, the UCPP[jUKPshould never
become indifferent or so accepting of
all that happens that he accepts passive-
ly harm to himself, his Order or his reli-
gion. The renunciateÕs life is not one of
inactivity, but vital activity directed to-
ward selßess and spiritual endsÑan in-
ner consciousness described in scrip-
tures as the giving up not of work but
the fruits thereof, whether apparently
good or bad. It is not by virtuous acts
that the UCPP[jUKPattains liberation.
They are chains, though wrought in
 Page 284 gold. No deed, however altruistic, is
Resource: without its bearing on the ego of the
Holy Orders doer; and thus the UCPP[jUKPholds Þrm-
Of Sanny‰sa ly to his detachment even in the midst
of his bountiful benevolence. Renuncia-
tion is the abjuration of the I‰KJCUVJC
FJCTOC and the acceptance of the UCP
P[jUKPFJCTOC, a FJCTOC which will
create or resolve MCTOCUaccording to
how it is discharged. Though it disal-
lows personal possessions and upholds
the ideals of simplicity known as pover-
ty, renunciation is not a condition of
destitution, deprivation or disregard for
oneÕs well-being. Nor is it a resignation
from life or an abandoning of humanity,
but a fulfilling of mankindÕs highest
need and a joyous surrender to That
which is the substratum of life. It serves
not man, but God in man, not the body
but the spirit within the body. ¦Renun-
ciation for the UCPP[jUKPmay be deÞned
as wisdom in handling of MCTOCOj[j
and desire. He must strive to free the
mind from the thralldom of the senses.
He must work diligently to extirpate
vanity and selfishness, realizing that
the ego, though subdued by the strength
of VCRCUwell performed, is never anni-
hilated as long as the soul remains em-
bodied, but is subdued, reserving the
potential to rise again should he aban-
don his UCPP[jUCFJCTOC. He must
strive, especially at the outset, to quell
the forces of pride, pretension and con-
ceit, never allowing himself to feel the
flush of self-importance or arrogance.
He must guard his modesty as a trea-
sure, never holding himself superior to
others, for there is no conceit so tena-
cious as the spiritual ego. Before he is
well-grounded and stable in his realiza-
tion, he must give up all UKFFJKUthat
may arise as a natural consequence of
his UjFJCPC and unfoldment, neither
desiring nor encouraging such powers.
He must see the perfection resident
within the souls of all men, but remain
aware of his own faults and transgres-
sions, however insignificant. He must
remain equally indifferent to both
praise and blame, never allowing others
to extol his virtues, never speaking per-
sonally of himself or his past, even
when asked. He must never accept per-
sonal gifts, however small or well-in-
tended. However, he may accept food
and minimal travel assistance and re-
ceive nonpersonal contributions on be-
half of the monastery, placing them im-
mediately upon the altar, offered to the
Lord. ¦ The UCPP[jUKPcultivates renun-
ciation through meditation on the tran-
scendent Para§iva and worship of the
immanent Lord Hara who removes the
fetters which bind the soul. He culti-
vates renunciation through remaining
secure within his inner consciousness
and radiating the joy and contentment
which are the harbingers of awakening.
He cultivates renunciation through liv-
ing simply, holding the consciousness
that Lord êiva has entrusted to him the
care of tools and personal items which
he uses; such an attitude of custodian-
ship averts any sense of possessiveness.
He cultivates renunciation through pa-
tiently enduring hardship. He cultivates
renunciation through performance of
VCRCUand austerities which keep his
will strong and his ego subdued. He ab-
jures personal wants that may arise
rather than seeking to fulÞll them and
casts off all preferences, both likes and
dislikes. He accepts in trustful love all
that comes, offering no complaint when
ostensible needs are not provided. He
practices detachment and dispassion,
XCKTjI[C, consciously remaining calm,
kind and quietly strong in the midst of
even adverse circumstances. He culti-
vates renunciation by continued pene-
tration into contemplative states of
mind, withdrawing from the vortex of
external consciousness into Para§iva,
the Self God. He cultivates renunciation
by surrendering to the will of êiva in his
life, abiding in the knowledge of 5CT
XCOÀKXCOC[CO all is êiva, a mystic in-
sight which will dissolve all concepts of
separateness from God and offer in its
stead cognition that LuXCis indeed êiva.
He cultivates renunciation through liv-
ing on the eve of his departure, always
ready to change, to move, to travel wher-
ever he may be needed. He cultivates re-
nunciation through not identifying with
name and form, through not attaching
importance to title or position. He culti-
vates renunciation through detachment
which evolves from XKXGMC which is dis-
crimination to XCKTjI[C which is dispas-
sion to V[jIC which is renunciation and
Þnally into MCKXCN[C which is emancipa-
tion, blissful independence and OQMUJC
He cultivates renunciation through giv-
ing up all fears of death and even de-
sires of anticipated enjoyments of the
heavenly realms. He cultivates renuncia-
tion through viewing himself as the
homeless one, free and unattached, Þnd-
ing security within the recesses of his
own being, not participating in the mun-
dane concerns and conversations of the
world, nor engaging himself in social
life outside of the brotherhood of UCPP[
j UKPs. He cultivate s renunciation
through noninvolvement with his fami-
ly or former friends. He cultivates renun-
ciation through remembering that this
body is destined to perish, that this per-
sonality is fleeting, and identifying
therefore with nothing ephemeral, but
with the only permanence there isÑ
That within which lies beyond time,
form and cause. He cultivates renuncia-
tion through spurning the life that is
death and embracing the death that is
life eternal, transcending himself by
himself. ¦In fulfillment of his Sacred
Vow of Renunciation, the UCPP[jUKPis
directed to not involve himself in mat-
ters of the world. Should worldly situa-
tions arise, whether from within the
monastery or without, he is enjoined to
remain silent and aloof. Neither shrink-
ing from disturbed conditions nor feed-
ing them by his thought and concern,
he must remain ever the witness lest he
hasten the harvest of such unseemly
MCTOCU. He is enjoined to keep his own
personal needs moderate while not re-
quiring the same of others and to hold
Þrmly to his [QICand his equanimity. If
he can remain the silent watcher, if he
can control the wanderings of the mind
sufficiently to be UWOOC, to just be, if
he can remain joyous and serene in all
circumstances, if he can progressively
surrender the sense of ÒI am the doerÓ
and awaken the perception that Òêiva
does all,Ò if he can patiently endure all
hardship and maintain his VCXCO,
standing apart from the entanglements
of sex, money, food and clothes, if he can
live in simplicity owning nothing in this
world, not even the robes he wears, if he
can never, never forget his IWTWand the
goals of service and realization, he will
have fulfilled the spirit of this Sacred
Vow. May the UCPP[jUKPever call to
mind the words of the *QN[-WTCN, ÒAt-
 Page 286 tach yourself to Him who is free from
Resource: all attachments. Bind yourself to that
Holy Orders bond in order that all other bonds may
Of Sanny‰sa be broken.Ó
THE SACRED VOW OF PURITY: KNOWN
IN TAMIL ASTIRIKARANNASUTTI.
0
urity is the pristine and natu-
ral state of the soul. It is not
something which the UCP
P[jUKPattains as much as that
which he already is, and which becomes
evident as the layers of adulterating ex-
perience and beclouding conceptions
are dissipated. Purity is clarity and
clearness in all dimensions of beingÑ
physical, mental and emotional. It is in-
nocence as opposed to familiarity with
the ways of the world. It is, for UCPP[j
UKPUthe observance of chastity, called
DTCJOCEJjT[C. In Tamil purity is given
its fullest expression in the term VKTK
MCTCPPCUWVVKwhich means Òpurity in
mind, speech and body.Ò These threeÑ
also called thought, word and deedÑ
convey the amplitude of the ideal of pu-
rity. ¦Purity does not consist in merely
doing good and being good, though
these are essential, nor is it an external
appearance or show of such goodness.
It is primarily an inner quality, equally
present in the saint who outwardly re-
ßects the purity of his attainment and
in the sage who inwardly rests in that
same purity though his attainment may
not be apparent. Purity is not a manner
of behavior, though it may be reßected
in our behavior, and there is no merit in
taking on the semblance of being pure
when one is not yet pure. ¦Purity for
the UCPP[jUKPmay be defined as wis-
dom in handling the forces of the mind
and body, including the sexual instincts.
In aspiring toward the ideals of purity,
the êaiva UCPP[jUKPmust attune him-
self to the inner worlds, the Second and
Third Worlds. He must strive to live the
contemplative life, cautiously avoiding
undue or unseemly involvement with
the world. He must associate with other
Hindu devotees, seeking the company of
good and holy men. He must be pure in
his thoughts, never allowing his mind
to indulge in sexual fantasies. He must
speak pure words that reflect the pu-
rity of his thought, never using harsh,
angered or indecent language. ¦The
UCPP[jUKPcultivates purity through
harnessing the sexual energies which
are a natural concomitant of human
nature. He cultivates purity through
maintaining a clean and healthy physi-
cal body. He cultivates purity through
observance of CJK’Uj, the great oath of
nonviolence and nonkilling by which
he vows to never intentionally cause
injury by his thought, word or deedÑa
vow which may be tempered by Para-
maguru êiva Yogasw‰m”Õs observation,
ÒIt is a sin to kill a tiger in the forest,
but if he enters the village it becomes
your duty.Ó He cultivates purity through
acting virtuously and living righ-
teously, returning kindness for injuries
received. He cultivates purity through
being hone st, fair, scrupulous and
truthful. He cultivates purity through
avoidance of worldly knowledge and
cunning, seeking instead the artless
innocence found in children and great
DJCMVCUHe cultivates purity through
controlling the patterns and content of
his thought, bringing the mind ever to
the Feet of the Lord. He cultivates purity
through seeking out faults and bad hab-
its, through admitting his failings and
making the necessary corrections. He
cultivates purity through transmutation
of the sexual energies and instinctive
nature, bringing them under the control
of his will. ¦In fulÞllment of his Vow
of Purity, the UCPP[jUKPis enjoined to
follow to the best of his ability codes of
living that are intended to enhance the
puriÞcatory process. He must eat mod-
erately and follow a vegetarian diet. A
pure body is the foundationÑand the
reßectionÑof a pure mind, and he ex-
ercises regularly, especially through
long walks, to maintain his natural
strength, vigor and health. He practic-
es JCJC[QIC regularly. He bathes of-
ten and cares for his Þngernails, teeth,
skin, etc. The UCPP[jUKPobserves the
traditional South Indian discipline of
shaving his entire body every month
on the full moon day, making of this a
solemn religious ceremony. He consid-
ers sleep a sacred time of each day, pre-
paring both his sleep environment and
his mind for these inner hours. When in
the monastery, the UCPP[jUKPsleeps al-
ways on the floor. Each night when he
retires and each morning upon arising
the UCPP[jUKPperforms LCRC[QIC and
then observes the devotions or medita-
tions given to him by his UCVIWTW. ¦He
lives in the Eternal Now, not letting the
mind wander into memories of the past
or fantasies of the future, and certainly
not recalling these memories in conver-
sation with others. He avoids the inßu-
ences and even the words of psychics,
astrologers and fortunetellers. He ob-
serves the discipline of avoiding waste,
being conservative in using all of na-
tureÕs precious resources. This includes
not wasting food or water, not throwing
away items that may have value, not ne-
glecting the care and maintenance of
tools or equipment that he may use, and
in general being thrifty and resource-
ful. A clean, uncluttered environment
is important in spiritual life, keeping
the ˆjMVKstrong and not attracting nega-
tive forces. The UCPP[jUKPkeeps his per-
sonal clothing and items wrapped with
care and adding beauty to the room in
which they are kept. There should be no
sense of anyoneÕs living in the monas-
tery, so transparent and inconspicuous
are the personal items of each resident.
He cleans his clothes, mending them
when needed. When he leaves a room,
it should be improved by his presence;
he should never leave behind a mess for
someone else to attend to or a dish or
cup for someone else to clean. His own
work area should be kept clean and
tidy. ¦The UCPP[jUKPdoes not indulge
in watching or admiring girls when
moving in the world or seeing one as
more beautiful than another. He fosters
the inner attitude, strictly maintained,
that all young women are his sisters
and all older women his mother. He
should not attend movies that depict the
base instincts of man, nor read books or
magazines of this nature. The principle
with which he is working is to protect
the mindÕs natural purity, not allowing
anything that is degrading, sensuous or
low-minded to enter into the Þeld of his
experience. He observes a nontouching
policy, never touching or embracing
his fellow monastics and being careful
to avoid physical contact with those in
the world, especially women. He main-
tains no eye contact with women when
talking with them, focusing rather on
the spiritual center between the eyes.
¦ Transmutation of the sexual energies
 Page 288 is an essential discipline for the UCP
Resource: P[jUKP, and he is enjoined to follow the
Holy Orders practices elucidated in the aphorisms of
Of Sanny‰sa GurudevaÕs 4jLC;QIC in perfecting his
DTCJOCEJCT[CTransmutation is not a
repression or inhibition of natural in-
stincts, but a conscious transformation
of these energies into life-giving forces
that lend vigor and strength to the body
and provide the impetus that propels
awareness to the depths of contem-
plation. This process of transmutation
begins with the sexual instincts but en-
compasses transmutation of all instinc-
tive forces, including fear, anger, covet-
ousness, jealousy, envy, pride, etc. True
purity is possible only when these base
instincts have been conquered. When
impure thoughts arise, he should turn
his mind to positive, high-minded con-
cerns. If the UCPP[jUKPÞnds that in spite
of his efforts the mind dwells on impure
thoughts, he should take refuge at the
Feet of Lord Gaºe§a, praying that these
obstacles may be removed. Attending
the temple is at all times purifying as
it cleans the aura, clears the mind and
opens the heart to divine ˆCMVKThere is
no better remedy for impurity. He should
also chant the sacred Pa–ch‰kshara Man-
tra, ÒAum Namaú êiv‰ya,Ó frequently
during these times and, if such states
persist, he may wish to undertake some
form of penance, such as one hundred
and eight prostrations. ¦The *QN[-WTCN
advises us to ÒKeep the mind free from
impurity. This alone is the practice of
virtue. All else is nothing but empty dis-
play.Ó It also tells us, ÒAs the intense Þre
of the furnace reÞnes gold to brilliancy,
so does the burning suffering of auster-
ity purify the soul to resplendence.Ó
SACRED VOW OF OBEDIENCE: KNOWN
IN TAMIL AS TAALVU ENUM TANMAI.
/
bedience is the state of will-
ingness and cooperation in
which the soul remains open
and amenable to enlight-
ened direction. For the UCPP[jUKPit is an
unbroken pledge of trust in and surren-
der to the UCVIWTW, the êiva Yogasw‰m”
Guru Parampar‰ and the mystic pro-
cess of spiritual evolution. In the Tamil
language this deÞnition of obedience is
expressed in the termVCCNXWGPWOVCP
OCKwhich denotes Òthe quality or state
of humble submission.Ó ¦Obedience
does not consist in blind submission
and yielding to authority, nor in weak-
ening our own will that it may be domi-
nated by the will of another. Yet it is, in
another sense, submission to a sacred
purpose and the divine authority of the
Second and Third Worlds. It is, for the
UCPP[jUKP, an inner quality that allows
him to remain consciously tractable and
responsive. At those times when the in-
stinctive nature looms strong and there
arises a sense of ÒIÓ and Òmine,Ó obedi-
ence is a surrendering of the ego to the
soul or the instinctive nature to the spir-
itual nature. As long as the ego domi-
nates the life of man, he will experience
obedience as capitulation or subjection.
As the soul unfolds and separateness
is replaced by knowledge of the unity
that pervades the universe, obedience
is perceived as the union of minds and
purpose, a state of harmony so complete
that there can exist no distinction be-
tween him who gives and him who re-
ceives instruction or direction. True obe-
dience is based on agreement, trust and
knowledge, as opposed to passive servil-
ity, nonresistance or domination which
have ignorance and fear as their basis.
¦Obedience for the UCPP[jUKPmay be
defined as wisdom in handling direc-
tions and instructions. He must learn to
work closely with the mind of his UCVIW
TW, seeking to bring his awareness ever
closer to that of his preceptor. He must
work to learn the art of accepting direc-
tion, whether expressed or implied, and
fulÞlling it beyond the expectations of
his UCVIWTWor senior monastics. He must
remain open to change, never allowing
his mind to become so inßexible, so set-
tled in its ways that it cannot respond.
He must take upon himself the respon-
sibility for clarifying directions that are
not clear, never executing directions
thoughtlessly and then casting blame
on those who made them. He must re-
spond with a full heart, never subtly
resisting directions he has received. He
must respond quickly and with full en-
ergy, never using delay or lethargy as a
means of opposing or impeding author-
ity, for even delay and resistance are
forms of disobedience. He must always
seek agreement and a merging of minds
with his fellow monastics, never sup-
porting or sustaining contention or dis-
agreement, or stubbornly clinging to an
opposite point of view. ¦The UCPP[jUKP
cultivates obedience through faithfully
following the customs of his Order and
of the ancient Order of UCPP[jUC. He
cultivates obedience through listening
carefully to directions he may receive
and then carrying out those directions
without changing them to suit his own
preferences or perceptions. He cultivates
obedience by conscientiously following
not only overt instructions, but those
subtle unspoken directions that may
come from his UCVIWTW, senior monastics
and his own conscience. He cultivates
obedience through neither forgetting
nor neglecting instructions, even years
later. He cultivates obedience by contem-
plating, in the absence of instructions,
what his UCVIWTWwould do or expect of
him, and not taking such instances as
opportunities to express his own ideas.
He cultivates obedience by being loyal
to his spiritual heritage and customs,
holding fast to the ancient wisdom. ¦In
fulfillment of his Vow of Obedience,
the UCPP[jUKPis enjoined to establish
a rapport with his UCVIWTWand fellow
monastics, working his mind into har-
mony with theirs rather than expecting
them to adjust to him. He should study
the scriptures of êaivism diligently, dis-
covering their principles, observances
and commandments, and then follow-
ing these faithfully. He should study
the )WTW)uVj, learning what it says of
the discipleÕs conduct and protocol and
complying with its expectations, recall-
ing that ÒOne should never disregard the
orders of oneÕs UCVIWTW. Remembrance of
his name is LCRCCarrying out his com-
mands is duty. Service to him is wor-
ship.Ó In his daily life he should shun all
resistance, rebellion and deÞance, per-
forming a penance of 108 prostrations in
the temple should these arise. ¦Finally,
he should foster in himself a faith and
trust in the process of unfoldment, a
trust that allows him to submit himself
to that process, to his religion, to the De-
ity, the Mah‰devas and the FGXCUand to
his UCVIWTWin perfect acquiescence and
deference. To that end he may remem-
ber the -WTCN¬Uadmonition, ÒThey alone
dispel the mindÕs distress who take ref-
uge at the Feet of the Incomparable One,
Lord êiva.Ó
 Page 290 THE SACRED VOW OF HUMILITY:
Resource: KNOWN IN TAMIL AS PANNIVU.
(
Holy Orders umility is the state of profound
Of Sanny‰sa maturity in which the soul, im-
mersed in the depths of under-
standing and compassion, radi-
ates the qualities of mildness, modesty,
reverent obeisance and unpretentious-
ness. There is an analogy in the êaivite
tradition that compares the unfolding
soul to wheat. When young and grow-
ing, the stalks of wheat stand tall and
proud, but when mature their heads
bend low under the weight of the grains
they yield. Similarly, man is self-asser-
tive, arrogant and vain only in the early
stages of his spiritual growth. As he ma-
tures and yields the harvest of divine
knowledge, he too bends his head. In the
Tamil language this absence of pride
or self-assertion is known as RCPPKXW
2CPPKXWalso means Òjewel.Ò In the *QN[
-WTCN it is said that ÒHumility and pleas-
ant words are the jewels that adorn a
man; there are none other.Ò ¦Humility
does not consist in concealing our mer-
its and virtues or in thinking ourselves
as worse or more ordinary than we are.
Nor is it a pretended meekness. Rather it
lies in not exalting ourselves before oth-
ers, for we perceive the grandeur of God
êiva in every human being and rever-
ently acknowledge Him there. Humility
in this ideal is the awakened perception
that Òêiva is All.Ó It is the inner being pre-
dominating over the outer nature. ¦Hu-
mility may be deÞned for the UCPP[jUKP
as wisdom in handling the ego. He must
learn to accept criticism and correc-
tion without justifying himself, without
defending his actions, even when that
correction is unjust or unfounded. He
must not make claims of knowledge or
attainment, even when he possesses
knowledge and attainmentÑfor it is
the highest knowledge that knows ÒWe
know not.Ó Unless so ordained, he must
not presume to guide or direct others in
their unfoldment, but allow the FGXCU
and Mah‰devas to direct this inner pro-
cess. He must exercise restraint in his
dealings with others, allowing them to
have the fullest freedom in expressing
themselves and never attempting to con-
trol or direct them. He must execute all
tasks and chores equally, not consider-
ing one work as desirable and another
as distasteful. He must avoid the pitfalls
inherent in title and position, never al-
lowing himself to identify with external
importance and never feeling himself
superior or inferior to others, for inferi-
ority, too, is a shadow cast by the ego. He
must become detached from the desire
for status or position, never allowing
jealousy to arise should other monas-
tics be apparently promoted or given
greater privileges or opportunities. He
must endure hardships and problems in
strength, never carping or complaining,
for difÞculties are the very grist of the
mills of the path of UjFJCPC followed by
his IWTWRCTCORCTjHe must remain
open to correction and suggestion, wel-
coming it as a means of amending his
faults and bettering his performance,
never criticizing others for criticizing
him. He must act always with decorum
and nobility, never dominating conver-
sations, never forcing his own opinions
or preferences in discussions, never in-
terrupting when others are speaking
but listening intently that he may come
to truly understand their views. ¦The
UCPP[jUKPcultivates humility through
learning to take the experiences of life
in understanding and not in reaction,
for the man of perfect understanding
accepts all happenings in life as pur-
poseful and good. He cultivates humil-
ity through seeing God everywhere,
knowing that He is at work in all sen-
tient and insentient beings and there-
fore loving and revering all as God êiva
Himself. He cultivates humility through
practicing patience with circumstances
and forbearance with people. He culti-
vates humility through controlling his
speech and his actions. He cultivates
humility through drawing near the in-
nate refinement of the soul, which is
ever gentle and quiet and centered, for
pride, pretension and self-importance
are but different names for externality.
He cultivates humility through abdi-
cating self-interest and self-indulgence,
turning his awareness to compassionate
and universal interests. He cultivates
humility through being thankful for
the rare privilege of having a UCVIWTW.
He cultivates humility by learning to
work closely with his artisan or those
who are teaching and instructing him,
bringing a flower or other small gift
to offer before classes or meetings and
treating his teachers, and indeed all
who are his senior in physical years,
with respect. He cultivates humility
by assuring that his actions in dealing
with others are meant always to uplift
them, never to lower them that he might
stand higher. He cultivates humility
through putting into practice the ideals
of the êivanadiyar, serving as the slave
of the servants of the Lord, respecting
and working harmoniously with elders
of the êaivite community and with all
genuine UYjOuUOWPKUand UjFJWs of
other orders. ¦In fulÞllment of his Vow
of Humility, the UCPP[jUKPis enjoined
while in the monastery to use the ges-
tures of humility. Should he ever cause
or participate in confusion, contention
or argument, he is encouraged to make
a sincere apology to all those affected
and to perform some penance in atone-
ment. He is directed to foster the ability
to perform menial chores joyfullyÑsuch
as cleaning the kitchens and bathrooms,
working in the gardens, washing the
windows, sweeping the paths, mending
the robesÑwithout seeking praise or
approval. He must hold in his heart the
wisdom of the *QN[-WTCN which says
that ÒHumility and pleasant words are
the jewels that adorn a man; there are
none other.Ò
THE SACRED VOW OF CONFIDENCE:
KNOWN IN TAMIL AS RAHASIYAM.
#
onfidence is the state of trust
in which the sacred teachings
and sensitive or personal mat-
ters are not divulged to others.
Spiritual instructions must be protected
and preserved by those to whom they
are entrusted, never wantonly or indis-
criminately revealed. When we conÞde
in another, we do so with the assurance
that sensitive and serious information
will not be inappropriately disclosed.
In the Tamil language confidence is
known as TCJCUK[CO, meaning Òsecret
or mystery.Ó¦ConÞdence as applied to
these *QN[1TFGTUdoes not mean Òcer-
taintyÓ or Òa belief in oneÕs abilitiesÓ or
Òself-conÞdence.Ó Rather, it is a conÞd-
ing, a trusting and a relying upon. It
is the sharing of privileged teachings
or information that should not be dis-
closed, but held in conÞdentiality. In its
most simple form it is the keeping of a
 Page 292 secret. ¦Confidence for the UCPP[jUKP knows to be private. He cultivates conÞ-
Resource: may be deÞned as wisdom in handling dence by never revealing, even inadver-
Holy Orders information. The UCPP[jUKPmust learn tently, the personal matters of students,
Of Sanny‰sa to hold in strict secrecy all spiritual di- devotees and Church members with
rection and esoteric laws entrusted to whom he talks in the course of his work
him, never revealing them unless spe- as teacher and counselor. ¦The UCPP[j
ciÞcally ordained to do so. He must re- UKPvows to keep all sensitive informa-
alize the wisdom of êiva Yogasw‰m”Õs tion classiÞed, never using information
statement that ÒSacred is secret and se- learned by virtue of his position of trust
cret is sacred,Ó never treating the inner against or to the detriment of any in-
teachings as ordinary knowledge to be dividual. Thus, his Vow of Confidence
published or spoken of to the public or is a two-edged sword, for he neither re-
prematurely shared with devotees. He ceives information which is classiÞed,
must regard as conÞdential any discus- nor does he convey such information to
sions or information overheard dealing those who are not authorized to receive
with the personal lives of other monas- it. He may call to mind the advice of the
tics, families or devotees, never listen- *QN[-WTCN ÒTo trust a man who has not
ing secretly to such matters when they been tested and to suspect a man who
are being discussed by others. He must has proven trustworthy lead alike to
protect his own spiritual unfoldment endless ills.Ó
through not speaking of inner states of
consciousness, visions or other experi-
ences, for there is no greater obstacle to
further progress on the path than to dis-
play oneÕs attainments. ¦The UCPP[jUKP
cultivates conÞdence by controlling his
speech, being always aware of what he
is saying, to whom he is saying it and
what effect it will have, never gossiping
about others. He cultivates confidence
by being discreet and prudent. He cul-
tivates conÞdence by honoring and re-
specting the privacy of others and not
infringing on that privacy. He cultivates
conÞdence by not prying or seeking to
know information to which he is not
privileged. He cultivates conÞdence by
keeping records, notes and other ma-
terial entrusted to him securely protect-
ed, not leaving such information lying
around where it can be read. He culti-
vates confidence by not reading mate-
rial or listening to conversations that he